Chapter XXXI: Introduction (12)

These lectures, dissertations, theses, sustained by the brightest geniuses of the thirteenth and fourteenth centuries, roused our forefathers to enthusiasm. They were to them their bull-fights, their Italian opera, their tragedy, their dancers; in short, all their drama. The performance of Mysteries was a later thing than these spiritual disputations, to which, perhaps, we owe the French stage. Inspired eloquence, combining the attractions of the human voice skilfully used, with daring inquisition into the secrets of God, sufficed to satisfy every form of curiosity, appealed to the soul, and constituted the fashionable entertainment of the time. Not only did Theology include the other sciences, it was science itself, as grammar was science to the Ancient Greeks; and those who distinguished themselves in these duels, in which the orators, like Jacob, wrestled with the Spirit of God, had a promising future before them. Embassies, arbitrations between sovereigns, chancellorships, and ecclesiastical dignities were the meed of men whose rhetoric had been schooled in theological controversy. The professor's chair was the tribune of the period.

This system lasted till the day when Rabelais gibbeted dialectics by his merciless satire, as Cervantes demolished chivalry by a narrative comedy.

To understand this amazing period and the spirit which dictated its voluminous, though now forgotten, masterpieces, to analyze it, even to its barbarisms, we need only examine the Constitutions of the University of Paris and the extraordinary scheme of instruction that then obtained. Theology was taught under two faculties--that of Theology properly so called, and that of Canon Law. The faculty of Theology, again, had three sections--Scholastic, Canonical, and Mystic. It would be wearisome to give an account of the attributes of each section of the science, since one only, namely, Mystic, is the subject of this _Etude_.

Mystical Theology included the whole of Divine Revelation and the elucidation of the Mysteries. And this branch of ancient theology has been secretly preserved with reverence even to our own day; Jacob Boehm, Swedenborg, Martinez Pasqualis, Saint-Martin, Molinos, Madame Guyon, Madame Bourignon, and Madame Krudener, the extensive sect of the Ecstatics, and that of the Illuminati, have at different periods duly treasured the doctrines of this science, of which the aim is indeed truly startling and portentous. In Doctor Sigier's day, as in our own, man has striven to gain wings to fly into the sanctuary where God hides from our gaze.

This digression was necessary to give a clue to the scene at which the old man and the youth from the island under Notre-Dame had come to be audience; it will also protect this narrative from all blame on the score of falsehood and hyperbole, of which certain persons of hasty judgment might perhaps suspect me.

Doctor Sigier was a tall man in the prime of life. His face, rescued from oblivion by the archives of the University, had singular analogies with that of Mirabeau. It was stamped with the seal of fierce, swift, and terrible eloquence. But the Doctor bore on his brow the expression of religious faith that his modern double had not. His voice, too, was of persuasive sweetness, with a clear and pleasing ring in it.

At this moment the daylight, that was stintingly diffused through the small, heavily-leaded window-panes, tinted the assembly with capricious tones and powerful contrasts from the chequered light and shade. Here, in a dark corner, eyes shone brightly, their dark heads under the sunbeams gleamed light above faces in shadow, and various bald heads, with only a circlet of white hair, were distinguished among the crowd like battlements silvered by moonlight. Every face was turned towards the Doctor, mute but impatient. The drowsy voices of other lecturers in the adjoining schools were audible in the silent street like the murmuring of the sea; and the steps of the two strangers, as they now came in, attracted general attention. Doctor Sigier, ready to begin, saw the stately senior standing, looked round for a seat for him, and then finding none, as the place was full, came down from his place, went to the newcomer, and with great respect, led him to the platform of his professor's chair, and there gave him his stool to sit upon. The assembly hailed this mark of deference with a murmur of approval, recognizing the old man as the orator of a fine thesis admirably argued not long since at the Sorbonne.

The stranger looked down from his raised position on the crowd below with that deep glance that held a whole poem of sorrow, and those who met his eye felt an indescribable thrill. The lad, following the old man, sat down on one of the steps, leaning against the pulpit in a graceful and melancholy attitude. The silence was now profound, and the doorway and even the street were blocked by scholars who had deserted the other classes.

Doctor Sigier was to-day to recapitulate, in the last of a series of discourses, the views he had set forth in the former lectures on the Resurrection, Heaven, and Hell. His strange doctrine responded to the sympathies of the time, and gratified the immoderate love of the marvelous, which haunts the mind of man in every age. This effort of man to clutch the infinite, which for ever slips through his ineffectual grasp, this last tourney of thought against thought, was a task worthy of an assembly where the brightest luminaries of the age had met, and where the most stupendous human imagination ever known, perhaps, at that moment shone.

The Doctor began by summing up in a mild and even tone the principal points he had so far established:

"No intellect was the exact counterpart of another. Had
man any right to require an account of his Creator for
the inequality of powers bestowed on each? Without
attempting to penetrate rashly into the designs of God,
ought we not to recognize the fact that by reason of
their general diversity intelligences could be classed
in spheres? From the sphere where the least degree of
intelligence gleamed, to the most translucent souls who
could see the road by which to ascend to God, was there
not an ascending scale of spiritual gift? And did not
spirits of the same sphere understand each other like
brothers in soul, in flesh, in mind, and in feeling?"

From this the Doctor went on to unfold the most wonderful theories of sympathy. He set forth in Biblical language the phenomena of love, of instinctive repulsion, of strong affinities which transcend the laws of space, of the sudden mingling of souls which seem to recognize each other. With regard to the different degrees of strength of which our affections are capable, he accounted for them by the place, more or less near the centre, occupied by beings in their respective circles.

He gave mathematical expression to God's grand idea in the co-ordination of the various human spheres. "Through man," he said, "these spheres constituted a world intermediate between the intelligence of the brute and the intelligence of the angels." As he stated it, the divine Word nourishes the spiritual Word, the spiritual Word nourishes the living Word, the living Word nourishes the animal Word, the animal Word nourishes the vegetable Word, and the vegetable Word is the expression of the life of the barren Word. These successive evolutions, as of a chrysalis, which God thus wrought in our souls, this infusorial life, so to speak, communicated from each zone to the next, more vivid, more spiritual, more perceptive in its ascent, represented, rather dimly no doubt, but marvelously enough to his inexperienced hearers, the impulse given to Nature by the Almighty. Supported by many texts from the Sacred Scriptures, which he used as a commentary on his own statements to express by concrete images the abstract arguments he felt to be wanting, he flourished the Spirit of God like a torch over the deep secrets of creation, with an eloquence peculiar to himself, and accents that urged conviction on his audience. As he unfolded his mysterious system and all its consequences, he gave a key to every symbol and justified the vocation, the special gifts, the genius, the talent of each human being.

Then, instinctively becoming physiological, he remarked on the resemblance to certain animals stamped on some human faces, accounting for them by primordial analogies and the upward tendency of all creation. He showed his audience the workings of Nature, and assigned a mission and a future to minerals, plants, and animals. Bible in hand, after thus spiritualizing Matter and materializing Spirit, after pointing to the Will of God in all things, and enjoining respect for His smallest works, he suggested the possibility of rising by faith from sphere to sphere.

This was the first portion of his discourse, and by adroit digressions he applied the doctrine of his system to feudalism. The poetry--religious and profane--and the abrupt eloquence of that period had a grand opening in this vast theory, wherein the Doctor had amalgamated all the philosophical systems of the ancients, and from which he brought them out again classified, transfigured, purified. The false dogmas of two adverse principles and of Pantheism were demolished at his word, which proclaimed the Divine Unity, while ascribing to God and His angels the knowledge, the ends to which the means shone resplendent to the eyes of man. Fortified by the demonstrations that proved the existence of the world of Matter, Doctor Sigier constructed the scheme of a spiritual world dividing us from God by an ascending scale of spheres, just as the plant is divided from man by an infinite number of grades. He peopled the heavens, the stars, the planets, the sun.

Quoting Saint Paul, he invested man with a new power; he might rise, from globe to globe, to the very Fount of eternal life. Jacob's mystical ladder was both the religious formula and the traditional proof of the fact. He soared through space, carrying with him the passionate souls of his hearers on the wings of his word, making them feel the infinite, and bathing them in the heavenly sea. Then the Doctor accounted logically for hell by circles placed in inverse order to the shining spheres that lead to God, in which torments and darkness take the place of the Spirit and of light. Pain was as intelligible as rapture. The terms of the comparison were present in the conditions of human life and its various atmospheres of suffering and of intellect. Thus the most extraordinary traditions of hell and purgatory were quite naturally conceivable.

He gave the fundamental _rationale_ of virtue with admirable clearness. A pious man, toiling onward in poverty, proud of his good conscience, at peace with himself, and steadfastly true to himself in his heart in spite of the spectacle of exultant vice, was a fallen angel doing penance, who remembered his origin, foresaw his guerdon, accomplished his task, and obeyed his glorious mission. The sublime resignation of Christians was then seen in all its glory. He depicted martyrs at the burning stake, and almost stripped them of their merit by stripping them of their sufferings. He showed their inner angel as dwelling in the heavens, while the outer man was tortured by the executioner's sword. He described angels dwelling among men, and gave tokens by which to recognize them.

He next strove to drag from the very depths of man's understanding the real sense of the word fall, which occurs in every language. He appealed to the most widely-spread traditions in evidence of this one true origin, explaining, with much lucidity, the passion all men have for rising, mounting--an instinctive ambition, the perennial revelation of our destiny.

He displayed the whole universe at a glance, and described the nature of God Himself circulating in a full tide from the centre to the extremities, and from the extremities to the centre again. Nature was one and homogeneous. In the most seemingly trivial, as in the most stupendous work, everything obeyed that law; each created object reproduced in little an exact image of that nature--the sap in the plant, the blood in man, the orbits of the planets. He piled proof on proof, always completing his idea by a picture musical with poetry.

And he boldly anticipated every objection. He thundered forth an eloquent challenge to the monumental works of science and human excrescences of knowledge, such as those which societies use the elements of the earthly globe to produce. He asked whether our wars, our disasters, our depravity could hinder the great movement given by God to all the globes; and he laughed human impotence to scorn by pointing to their efforts everywhere in ruins. He cried upon the manes of Tyre, Carthage, and Babylon; he called upon Babel and Jerusalem to appear; and sought, without finding them, the transient furrows made by the ploughshare of civilization. Humanity floated on the surface of the earth as a ship whose wake is lost in the calm level of ocean.

These were the fundamental notions set forth in Doctor Sigier's address, all wrapped in the mystical language and strange school Latin of the time. He had made a special study of the Scriptures, and they supplied him with the weapons with which he came before his contemporaries to hasten their progress. He hid his boldness under his immense learning, as with a cloak, and his philosophical bent under a saintly life. At this moment, after bringing his hearers face to face with God, after packing the universe into an idea, and almost unveiling the idea of the world, he gazed down on the silent, throbbing mass, and scrutinized the stranger with a look. Then, spurred on, no doubt, by the presence of this remarkable personage, he added these words, from which I have eliminated the corrupt Latinity of the Middle Ages:--

"Where, think you, may a man find these fruitful truths if not in the heart of God Himself?--What am I?--The humble interpreter of a single line left to us by the greatest of the Apostles--a single line out of thousands all equally full of light. Before us, Saint Paul said, '_In Deo vivimus movemur et sumus_.' In our day, less believing and more learned, or better instructed and more sceptical, we should ask the Apostle, 'To what end this perpetual motion? Whither leads this life divided into zones? Wherefore an intelligence that begins with the obscure perfection of marble and proceeds from sphere to sphere up to man, up to the angel, up to God? Where is the Fount, where is the ocean, if life, attaining to God across worlds and stars, through Matter and Spirit, has to come down again to some other goal?'

"You desire to see both aspects of the universe at once. You would adore the Sovereign on condition of being suffered to sit for an instant on His throne. Mad fools that we are! We will not admit that the most intelligent animals are able to understand our ideas and the object of our actions; we are merciless to the creatures of the inferior spheres, and exile them from our own; we deny them the faculty of divining human thoughts, and yet we ourselves would fain master the highest of all ideas--the Idea of the Idea!

"Well, go then, start! Fly by faith up from globe to globe, soar through space! Thought, love, and faith are its mystical keys. Traverse the circles, reach the throne! God is more merciful than you are; He opens His temple to all His creatures. Only, do not forget the pattern of Moses; put your shoes from off your feet cast off all filth, leave your body far behind; otherwise you shall be consumed; for God--God is Light!"

Just as Doctor Sigier spoke these grand words, his face radiant, his hand uplifted, a sunbeam pierced through an open window, like a magic jet from a fount of splendor, a long triangular shaft of gold that lay like a scarf over the whole assembly. They all clapped their hands, for the audience accepted this effect of the sinking sun as a miracle. There was a universal cry of:

"_Vivat! Vivat!_"

The very sky seemed to shed approval. Godefroid, struck with reverence, looked from the old man to Doctor Sigier; they were talking together in an undertone.

"All honor to the Master!" said the stranger.

"What is such transient honor?" replied Sigier.

"I would I could perpetuate my gratitude," said the older man.

"A line written by you is enough!" said the Doctor. "It would give me immortality, humanly speaking."

"Can I give what I have not?" cried the elder.

Escorted by the crowd, which followed in their footsteps, like courtiers round a king, at a respectful distance, Godefroid, with the old man and the Doctor, made their way to the oozy shore, where as yet there were no houses, and where the ferryman was waiting for them. The Doctor and the stranger were talking together, not in Latin nor in any Gallic tongue, but in an unknown language, and very gravely. They pointed with their hands now to heaven and now to the earth. Sigier, to whom the paths by the river were familiar, guided the venerable stranger with particular care to the narrow planks which here and there bridged the mud; the following watched them inquisitively; and some of the students envied the privileged boy who might walk with these two great masters of speech. Finally, the Doctor took leave of the stranger, and the ferry-boat pushed off.

At the moment when the boat was afloat on the wide river, communicating its motion to the soul, the sun pierced the clouds like a conflagration blazing up on the horizon, and poured forth a flood of light, coloring slate roof-tops and humbler thatch with a ruddy glow and tawny reflections, fringed Philippe Auguste's towers with fire, flooded the sky, dyed the waters, gilded the plants, and aroused the half-sleeping insects. The immense shaft of light set the clouds on fire. It was like the last verse of the daily hymn. Every heart was thrilled; nature in such a moment is sublime.

As he gazed at the spectacle, the stranger's eyes moistened with the tenderest of human tears: Godefroid too was weeping; his trembling hand touched that of the elder man, who, looking round, confessed his emotion. But thinking his dignity as a man compromised, no doubt, to redeem it, he said in a deep voice:

"I weep for my native land. I am an exile! Young man, in such an hour as this I left my home. There, at this hour, the fireflies are coming out of their fragile dwellings and clinging like diamond sparks to the leaves of the iris. At this hour the breeze, as sweet as the sweetest poetry, rises up from a valley bathed in light, bearing on its wings the richest fragrance. On the horizon I could see a golden city like the Heavenly Jerusalem--a city whose name I may not speak. There, too, a river winds. But that city and its buildings, that river of which the lovely vistas, and the pools of blue water, mingled, crossed, and embraced each other, which gladdened my sight and filled me with love--where are they?

"At that hour the waters assumed fantastic hues under the sunset sky, and seemed to be painted pictures; the stars dropped tender streaks of light, the moon spread its pleasing snares; it gave another life to the trees, to the color and form of things, and a new aspect to the sparkling water, the silent hills, the eloquent buildings. The city spoke, it glittered, it called to me to return!

"Columns of smoke rose up by the side of the ancient pillars, whose marble sheen gleamed white through the night; the lines of the horizon were still visible through the mists of evening; all was harmony and mystery. Nature would not say farewell; she desired to keep me there. Ah! It was all in all to me; my mother and my child, my wife and my glory! The very bells bewailed my condemnation. Oh, land of marvels! It is as beautiful as heaven. From that hour the wide world has been my dungeon. Beloved land, why hast thou rejected me?

"But I shall triumph there yet!" he cried, speaking with an accent of such intense conviction and such a ringing tone, that the boatman started as at a trumpet call.

The stranger was standing in a prophetic attitude and gazing southwards into the blue, pointing to his native home across the skyey regions. The ascetic pallor of his face had given place to a glow of triumph, his eyes flashed, he was as grand as a lion shaking his mane.

"But you, poor child," he went on, looking at Godefroid, whose cheeks were beaded with glittering tears, "have you, like me, studied life from blood-stained pages? What can you have to weep for, at your age?"

"Alas!" said Godefroid, "I regret a land more beautiful than any land on earth--a land I never saw and yet remember. Oh, if I could but cleave the air on beating wings, I would fly----"

"Whither?" asked the exile.

"Up there," replied the boy.

On hearing this answer, the stranger seemed surprised; he looked darkly at the youth, who remained silent. They seemed to communicate by an unspeakable effusion of the spirit, hearing each other's yearnings in the teeming silence, and going forth side by side, like two doves sweeping the air on equal wing, till the boat, touching the strand of the island, roused them from their deep reverie.

Then, each lost in thought, they went together to the sergeant's house.

"And so the boy believes that he is an angel exiled from heaven!" thought the tall stranger. "Which of us all has a right to undeceive him? Not I--I, who am so often lifted by some magic spell so far above the earth; I who am dedicate to God; I who am a mystery to myself. Have I not already seen the fairest of the angels dwelling in this mire? Is this child more or less crazed than I am? Has he taken a bolder step in the way of faith? He believes, and his belief no doubt will lead him into some path of light like that in which I walk. But though he is as beautiful as an angel, is he not too feeble to stand fast in such a struggle?"

Abashed by the presence of his companion, whose voice of thunder expressed to him his own thoughts, as lightning expresses the will of Heaven, the boy was satisfied to gaze at the stars with a lover's eyes. Overwhelmed by a luxury of sentiment, which weighed on his heart, he stood there timid and weak--a midge in the sunbeams. Sigier's discourse had proved to them the mysteries of the spiritual world; the tall, old man was to invest them with glory; the lad felt them in himself, though he could in no way express them. The three represented in living embodiment Science, Poetry, and Feeling.

* * * * *

On going into the house, the Exile shut himself into his room, lighted the inspiring lamp, and gave himself over to the ruthless demon of Work, seeking words of the silence and ideas of the night. Godefroid sat down in his window sill, by turns gazing at the moon reflected in the water, and studying the mysteries of the sky. Lost in one of the trances that were frequent with him, he traveled from sphere to sphere, from vision to vision, listening for obscure rustlings and the voices of angels, and believing that he heard them; seeing, or fancying that he saw, a divine radiance in which he lost himself; striving to attain the far-away goal, the source of all light, the fount of all harmony.

Presently the vast clamor of Paris, brought down on the current, was hushed; lights were extinguished one by one in the houses; silence spread over all; and the huge city slept like a tired giant.

Midnight struck. The least noise, the fall of a leaf, or the flight of a jackdaw changing its perching-place among the pinnacles of Notre-Dame, would have been enough to bring the stranger's mind to earth again, to have made the youth drop from the celestial heights to which his soul had soared on the wings of rapture.

And then the old man heard with dismay a groan mingling with the sound of a heavy fall--the fall, as his experienced ear assured him, of a dead body. He hastened into Godefroid's room, and saw him lying in a heap with a long rope tight round his neck, the end meandering over the floor.

When he had untied it, the poor lad opened his eyes.

"Where am I?" he asked, with a hopeful gleam.

"In your own room," said the elder man, looking with surprise at Godefroid's neck, and at the nail to which the cord had been tied, and which was still in the knot.

"In heaven?" said the boy, in a voice of music.

"No; on earth!"

Godefroid rose and walked along the path of light traced on the floor by the moon through the window, which stood open; he saw the rippling Seine, the willows and plants on the island. A misty atmosphere hung over the waters like a smoky floor.

On seeing the view, to him so heartbreaking, he folded his hands over his bosom, and stood in an attitude of despair; the Exile came up to him with astonishment on his face.

"You meant to kill yourself?" he asked.

"Yes," replied Godefroid, while the stranger passed his hand about his neck again and again to feel the place where the rope had tightened on it.

But for some slight bruises, the young man had been but little hurt. His friend supposed that the nail had given way at once under the weight of the body, and the terrible attempt had ended in a fall without injury.

"And why, dear lad, did you try to kill yourself?"

"Alas!" said Godefroid, no longer restraining the tears that rolled down his cheeks, "I heard the Voice from on high; it called me by name! It had never named me before, but this time it bade me to Heaven! Oh, how sweet is that voice!--As I could not fly to Heaven," he added artlessly, "I took the only way we know of going to God."

"My child! oh, sublime boy!" cried the old man, throwing his arms round Godefroid, and clasping him to his heart. "You are a poet; you can boldly ride the whirlwind! Your poetry does not proceed from your heart; your living, burning thoughts, your creations, move and grow in your soul.--Go, never reveal your ideas to the vulgar! Be at once the altar, the priest, and the victim!

"You know Heaven, do you not? You have seen those myriads of angels, white-winged, and holding golden sistrums, all soaring with equal flight towards the Throne, and you have often seen their pinions moving at the breath of God as the trees of the forest bow with one consent before the storm. Ah, how glorious is unlimited space! Tell me."

The stranger clasped Godefroid's hand convulsively, and they both gazed at the firmament, whence the stars seemed to shed gentle poetry which they could bear.

"Oh, to see God!" murmured Godefroid.

"Child!" said the old man suddenly, in a sterner voice, "have you so soon forgotten the holy teaching of our good master, Doctor Sigier? In order to return, you to your heavenly home, and I to my native land on earth, must we not obey the voice of God? We must walk on resignedly in the stony paths where His almighty finger points the way. Do not you quail at the thought of the danger to which you exposed yourself? Arriving there without being bidden, and saying, 'Here I am!' before your time, would you not have been cast back into a world beneath that where your soul now hovers? Poor outcast cherub! Should you not rather bless God for having suffered you to live in a sphere where you may hear none but heavenly harmonies? Are you not as pure as a diamond, as lovely as a flower?

"Think what it is to know, like me, only the City of Sorrows!--Dwelling there I have worn out my heart.--To search the tombs for their horrible secrets; to wipe hands steeped in blood, counting them over night after night, seeing them rise up before me imploring forgiveness which I may not grant; to mark the writhing of the assassin and the last shriek of his victim; to listen to appalling noises and fearful silence, the silence of a father devouring his dead sons; to wonder at the laughter of the damned; to look for some human form among the livid heaps wrung and trampled by crime; to learn words such as living men may not hear without dying; to call perpetually on the dead, and always to accuse and condemn!--Is that living?"

"Cease!" cried Godefroid; "I cannot see you or hear you any further! My reason wanders, my eyes are dim. You light a fire within me which consumes me."

"And yet I must go on!" said the senior, waving his hand with a strange gesture that worked on the youth like a spell.

For a moment the old man fixed Godefroid with his large, weary, lightless eyes; then he pointed with one finger to the ground. A gulf seemed to open at his bidding. He remained standing in the doubtful light of the moon; it lent a glory to his brow which reflected an almost solar gleam. Though at first a somewhat disdainful expression lurked in the wrinkles of his face, his look presently assumed the fixity which seems to gaze on an object invisible to the ordinary organs of sight. His eyes, no doubt, were seeing then the remoter images which the grave has in store for us.

Never, perhaps, had this man presented so grand an aspect. A terrible struggle was going on in his soul, and reacted on his outer frame; strong man as he seemed to be, he bent as a reed bows under the breeze that comes before a storm. Godefroid stood motionless, speechless, spellbound; some inexplicable force nailed him to the floor; and, as happens when our attention takes us out of ourselves while watching a fire or a battle, he was wholly unconscious of his body.

"Shall I tell you the fate to which you were hastening, poor angel of love? Listen! It has been given to me to see immeasurable space, bottomless gulfs in which, all human creations are swallowed up, the shoreless sea whither flows the vast stream of men and of angels. As I made my way through the realms of eternal torment, I was sheltered under the cloak of an immortal--the robe of glory due to genius, and which the ages hand on--I, a frail mortal! When I wandered through the fields of light where the happy souls play, I was borne up by the love of a woman, the wings of an angel; resting on her heart, I could taste the ineffable pleasures whose touch is more perilous to us mortals than are the torments of the worser world.

"As I achieved my pilgrimage through the dark regions below I had mounted from torture to torture, from crime to crime, from punishment to punishment, from awful silence to heartrending cries, till I reached the uppermost circle of Hell. Already, from afar, I could see the glory of Paradise shining at a vast distance; I was still in darkness, but on the borders of day. I flew, upheld by my Guide, borne along by a power akin to that which, during our dreams, wafts us to spheres invisible to the eye of the body. The halo that crowned our heads scared away the shades as we passed, like impalpable dust. Far above us the suns of all the worlds shone with scarce so much light as the twinkling fireflies of my native land. I was soaring towards the fields of air where, round about Paradise, the bodies of light are in closer array, where the azure is easy to pass through, where worlds innumerable spring like flowers in a meadow.

"There, on the last level of the circles where those phantoms dwell that I had left behind me, like sorrows one would fain forget, I saw a vast shade. Standing in an attitude of aspiration, that soul looked eagerly into space; his feet were riveted by the will of God to the topmost point of the margin, and he remained for ever in the painful strain by which we project our purpose when we long to soar, as birds about to take wing. I saw the man; he neither looked at us nor heard us; every muscle quivered and throbbed; at each separate instant he seemed to feel, though he did not move, all the fatigue of traversing the infinite that divided him from Paradise where, as he gazed steadfastly, he believed he had glimpses of a beloved image. At this last gate of Hell, as at the first, I saw the stamp of despair even in hope. The hapless creature was so fearfully held by some unseen force, that his anguish entered into my bones and froze my blood. I shrank closer to my Guide, whose protection restored me to peace and silence.

"Suddenly the Shade gave a cry of joy--a cry as shrill as that of the mother bird that sees a hawk in the air, or suspects its presence. We looked where he was looking, and saw, as it were, a sapphire, floating high up in the abysses of light. The glowing star fell with the swiftness of a sunbeam when it flashes over the horizon in the morning and its first rays shoot across the world. The Splendor became clearer and grew larger; presently I beheld the cloud of glory in which the angels move--a shining vapor that emanates from their divine substance, and that glitters here and there like tongues of flame. A noble face, whose glory none may endure that have not won the mantle, the laurel, and the palm--the attribute of the Powers--rose above this cloud as white and pure as snow. It was Light within light. His wings as they waved shed dazzling ripples in the spheres through which he descended, as the glance of God pierces through the universe. At last I saw the archangel in all his glory. The flower of eternal beauty that belongs to the angels of the Spirit shone in him. In one hand he held a green palm branch, in the other a sword of flame: the palm to bestow on the pardoned soul, the sword to drive back all the hosts of Hell with one sweep. As he approached, the perfumes of Heaven fell upon us as dew. In the region where the archangel paused, the air took the hues of opal, and moved in eddies of which he was the centre. He paused, looked at the Shade, and said:

"'To-morrow.'

"Then he turned heavenwards once more, spread his wings, and clove through space as a vessel cuts through the waves, hardly showing her white sails to the exiles left on some deserted shore.

"The Shade uttered appalling cries, to which the damned responded from the lowest circle, the deepest in the immensity of suffering, to the more peaceful zone near the surface on which we were standing. This worst torment of all had appealed to all the rest. The turmoil was swelled by the roar of a sea of fire which formed a bass to the terrific harmony of endless millions of suffering souls.

"Then suddenly the Shade took flight through the doleful city, and down to its place at the very bottom of Hell; but as suddenly it came up again, turned, soared through the endless circles in every direction, as a vulture, confined for the first time in a cage, exhausts itself in vain efforts. The Shade was free to do this; he could wander through the zones of Hell icy, fetid, or scorching without enduring their pangs; he glided into that vastness as a sunbeam makes its way into the deepest dark.

"'God has not condemned him to any torment,' said the Master; 'but not one of the souls you have seen suffering their various punishments would exchange his anguish for the hope that is consuming this soul.'

"And just then the Shade came back to us, brought thither by an irresistible force which condemned him to parch on the verge of Hell. My divine Guide, guessing my curiosity, touched the unhappy Shade with his palm-branch. He, who was perhaps trying to measure the age of sorrow that divided him from that ever-vanishing 'To-morrow,' started and gave a look full of all the tears he had already shed.

"'You would know my woe?' said he sadly. 'Oh, I love to tell it. I am here, Teresa is above; that is all. On earth we were happy, we were always together. When I saw my loved Teresa Donati for the first time, she was ten years old. We loved each other even then, not knowing what love meant. Our lives were one; I turned pale if she were pale, I was happy in her joy; we gave ourselves up to the pleasure of thinking and feeling together; and we learned what love was, each through the other. We were wedded at Cremona; we never saw each other's lips but decked with the pearls of a smile; our eyes always shone; our hair, like our desires, flowed together; our heads were always bent over one book when we read, our feet walked in equal step. Life was one long kiss, our home was a nest.

"'One day, for the first time, Teresa turned pale and said, "I am in pain!"--And I was not in pain!

"'She never rose again. I saw her sweet face change, her golden hair fade--and I did not die! She smiled to hide her sufferings, but I could read them in her blue eyes, of which I could interpret the slightest trembling. "Honorino, I love you!" said she, at the very moment when her lips turned white, and she was clasping my hand still in hers when death chilled them. So I killed myself that she might not lie alone in her sepulchral bed, under her marble sheet. Teresa is above, and I am here. I could not bear to leave her, but God has divided us. Why, then, did He unite us on earth? He is jealous! Paradise was no doubt so much the fairer on the day when Teresa entered in.

"'Do you see her? She is sad in her bliss; she is parted from me! Paradise must be a desert to her.'

"'Master,' said I with tears, for I thought of my love, 'when this one shall desire Paradise for God's sake alone, shall he not be delivered?' And the Father of Poets mildly bowed his head in sign of assent.

"We departed, cleaving the air, and making no more noise than the birds that pass overhead sometimes when we lie in the shade of a tree. It would have been vain to try to check the hapless shade in his blasphemy. It is one of the griefs of the angels of darkness that they can never see the light even when they are surrounded by it. He would not have understood us."

* * * * *

At this moment the swift approach of many horses rang through the stillness, the dog barked, the constable's deep growl replied; the horsemen dismounted, knocked at the door; the noise was so unexpected that it seemed like some sudden explosion.

The two exiles, the two poets, fell to earth through all the space that divides us from the skies. The painful shock of this fall rushed through their veins like strange blood, hissing as it seemed, and full of scorching sparks. Their pain was like an electric discharge. The loud, heavy step of a man-at-arms sounded on the stairs with the iron clank of his sword, his cuirass, and spurs; a soldier presently stood before the astonished stranger.

"We can return to Florence," said the man, whose bass voice sounded soft as he spoke in Italian.

"What is that you say?" asked the old man.

"The _Bianchi_ are triumphant."

"Are you not mistaken?" asked the poet.

"No, dear Dante!" replied the soldier, whose warlike tones rang with the thrill of battle and the exultation of victory.

"To Florence! To Florence! Ah, my Florence!" cried Dante Alighieri, drawing himself up, and gazing into the distance. In fancy he saw Italy; he was gigantic.

"But I--when shall I be in Heaven?" said Godefroid, kneeling on one knee before the immortal poet, like an angel before the sanctuary.

"Come to Florence," said Dante in compassionate tones. "Come! when you see its lovely landscape from the heights of Fiesole you will fancy yourself in Paradise."

The soldier smiled. For the first time, perhaps for the only time in his life, Dante's gloomy and solemn features wore a look of joy; his eyes and brow expressed the happiness he has depicted so lavishly in his vision of Paradise. He thought perhaps that he heard the voice of Beatrice.

A light step, and the rustle of a woman's gown, were audible in the silence. Dawn was now showing its first streaks of light. The fair Comtesse de Mahaut came in and flew to Godefroid.

"Come, my child, my son! I may at last acknowledge you. Your birth is recognized, your rights are under the protection of the King of France, and you will find Paradise in your mother's heart."

"I hear, I know, the voice of Heaven!" cried the youth in rapture.

The exclamation roused Dante, who saw the young man folded in the Countess' arms. He took leave of them with a look, and left his young companion on his mother's bosom.

"Come away!" he cried in a voice of thunder. "Death to the Guelphs!"

PARIS, _October 1831_.

MAITRE CORNELIUS

_To Monsieur Le Comte Georges Mniszech._

Some envious persons, when they see one of the oldest
and most illustrious of Sarmatian names adorning this
page, may imagine that I am endeavoring, as goldsmiths
do, to enhance a piece of modern work by the addition
of an ancient gem,--a fashion of the day. But you, my
dear Count, and a few others, will know that I aim at
paying my debt to talent, old memories, and friendship.

In 1479, on All Saints' day, at the moment when this tale opens, vespers were just over in the cathedral of Tours. The Archbishop Helie de Bourdeilles rose from his throne, himself to pronounce the blessing on the worshipers. The sermon had been lengthy, dusk had fallen before the service was ended, and utter darkness prevailed in many parts of the great church, of which the towers, at that time, were not finished.

However, a considerable number of tapers were burning in honor of the saints, on the triangular frames constructed for the display of these pious offerings, of which the virtue and meaning have never been fully understood. The candles on every altar and the candelabra in the choir were all flaming. These masses of light, irregularly occurring among the forest of pillars and arches that sustain the three aisles of the cathedral, scarcely illuminated the vast body of the church; for, by throwing the deep shadows of the piers across the upper portions of the building, they gave rise to a thousand fantastic effects which added to the gloom in which arches, vaulting, and chapels were now wrapped,--dark enough as they were even in broad daylight.

The congregation presented effects that were not less picturesque. Some figures were so dimly visible in the doubtful light that they might have been taken for phantoms; others, hit by some side-light, caught the eye like the principal heads in a picture. Statues seemed to live, and men seemed turned to stone. Here and there eyes sparkled in the recess of a pillar; the stone had sight, the marble spoke, the vault reechoed sighs, the whole structure was endowed with life.

The life of a people can show no more solemn scene, no more majestic moment. Men, in masses, always need action to produce a poetical effect; still, in these homes of religious thought, where human wealth is wedded to celestial splendor, there is an incredible sublimity in silence; there is awe in these bended knees and hope in these uplifted hands. The concord of feeling with which all the assembled souls fly heavenward, produces an indescribably spiritual effect. The mystical exaltation of the united believers reacts on each individual; the feeble are no doubt borne upwards on the full tide of this ocean of love and faith.

Prayer, an electrical force, thus snatches our nature upwards. This involuntary union of so many wills, all equally humbled to earth, all equally lifted to heaven, contains, no doubt, the secret of the magical influences exerted by the chanting of the priests and the music of the organ, the perfume and pomp of the altar, the voice of the crowd and its meditations in silence.

Hence we need not be surprised when we see, in the middle ages, that so many love affairs had their beginnings in church, after long hours of ecstasy--passions which often had no saintly ending and for which the woman, as she always must, ended by doing penance. Religious emotion had certainly, at that time, some affinity with love; it was either the element or the end of it. Love was still a second religion; it still had its fine frenzies, its artless superstitions, its sublime emotion in harmony with those of Christianity.

The manners of the time also help to explain the alliance between religion and love. In the first place, society never mingled but in front of the altar. Lords and vassals, men and women, were nowhere equal but in church. There alone could lovers meet and exchange their vows. Then Church Festivals were the only spectacles; a woman's soul was more deeply stirred within the walls of a cathedral than it now is at a ball or an opera. And does not every strong emotion bring a woman round to love? Thus, by dint of forming part of life, and identifying itself with every act, religion had become the moving principle of virtue and vice alike. Religion was mixed up with science, with politics, with eloquence, with crime; on the throne or in the skin of the poor and suffering; it was all-pervading.

These semi-learned reflections will perhaps certify to the truth of this _Etude_, though some of its details may scandalize the improved propriety of our age--a little too strait-laced perhaps, as we all know.

At the instant when the priests ceased their chanting, the last notes of the organ mingling with the throbbing _Amen_ sent out from the deep-chested choir-men, while a faint murmur still lingered under the remoter vaults and the devout assembly awaited the prelate's benedictory words, a citizen, in a hurry to get home, or fearing to lose his purse in the crowd going out, gently stole away, at the risk of being regarded as a bad Catholic. A gentleman, who had lurked till now close to one of the enormous pillars of the choir, where he was shrouded in the shadow, hastened to take the place left vacant by the worthy burgess. As soon as he reached it, he hid his face in the feathers that adorned his tall gray cap, and knelt down on a chair in a contrite attitude that might have deceived an inquisitor.

His neighbors, having stared curiously at the youth, appeared to recognize him and turned to their devotions once more with a significant shrug, by which they all expressed the same idea--a sarcastic mocking thought, an unspoken scandal. Two old women nodded their heads and exchanged glances which seemed to read the future.

The chair taken by the young man was close to a chapel built in between two pillars, and closed by an iron railing. At that time the Chapter was wont to let out at a high figure the use of the side chapels situated outside the ambulatory, to certain lordly families, who thus had a right to occupy them exclusively, with their people, during divine service. This form of simony is practised even now. A lady had her chapel in church, as in our day she has a box at the opera. The lessees of these privileged nooks were, however, expected to decorate and keep up the altars in them. Thus each one made it a point of honor to make his chapel as sumptuous as possible, a form of vanity very acceptable to the Church.

In this chapel, close to the railing, knelt a young lady, on a handsome square of red velvet with gold tassels, close to the spot but just now occupied by the worthy citizen. A silver-gilt lamp, hanging from the roof of the chapel in front of a magnificent altar, shed a dim light on the Book of Hours that the lady held. This book shook violently in her hand as the young gentleman came towards her.

"_Amen!_" and to this response, chanted in a sweet voice with terrible agitation, happily drowned in the general noise, she added in a low tone: "You will ruin me!"

The words were spoken with an innocence to which any man of delicate feeling could not fail to submit; it went piercingly to the heart; but the stranger, carried away no doubt by a tumult of passion that stifled his conscience, remained in his seat, and slightly raised his head to look hastily into the chapel.

"He is asleep," he replied in a voice so carefully modulated that the words could only be heard by the lady as a sound is heard in its echo.

The young woman turned pale, her eyes were furtively raised for an instant from the vellum page to glance at an old man whom the youth was studying. What a terrible understanding was conveyed by that look! When the lady had examined the old man, she drew a deep breath and raised her beautiful brow, adorned with a precious jewel, to a picture representing the Virgin; this simple gesture and attitude, with her glistening eye, revealed her life with imprudent candor; if she had been wicked, she would have dissimulated her feelings.

The person who inspired such terror in these lovers was a little old hunchback, almost bald, with a fierce expression of face, and a large dingy-gray beard cut square into a broad fan. The Cross of Saint-Michael glittered on his breast; his hands, which were coarse, strong, and rough, with gray hairs, had no doubt been clasped, but had fallen a little apart in the sleep he had so imprudently allowed to overtake him. His right hand seemed about to drop on to the handle of his dagger, of which the hilt was guarded by a large shell of pierced iron; from the way he had arranged the weapon, the handle was just below his hand; if by ill chance he should touch it, beyond a doubt he would wake and look at his wife. His sardonic mouth and the sharp turn of his chin were characteristic signs of a malignant wit, of a coldly cruel shrewdness, which would enable him to guess everything, because he could imagine anything. His yellow forehead was wrinkled like that of a man accustomed to believe nothing, to weigh everything, to test the exact meaning and value of every human action as a miser rings every gold piece. His frame was large-boned and strongly knit, he might be nervous and consequently irritable--in short, an ogre spoiled in the making.

When her terrible lord would wake, the young lady evidently would be in danger. This jealous husband would not fail to note the difference between the old burgess, whose presence had given him no umbrage, and the newcomer, a young courtier, smart and genteel.

"_Libera nos a malo!_" said she, trying to convey her fears to the young man.

He, on his part, raised his head and gazed at her. There were tears in his eyes, tears of love or despair. Seeing this, the lady started, and lost her head. They had both, no doubt, held out for a long time, and perhaps could no longer resist a passion encouraged day after day by invincible obstacles, brooded by fears, and emboldened by youth. The lady was not perfectly beautiful, but her pale complexion betrayed a secret grief which made her interesting. She was elegant and had the most magnificent hair imaginable. Watched over by a tiger, she was risking her life perhaps by uttering a word, by allowing her hand to be taken, by meeting his look. If ever love had been more deeply buried in two hearts, or more rapturously confessed, no passion could ever have been more dangerous.